Canadian Review of Sociology-Revue Canadienne De Sociologie最新文献

This article presents a novel methodological approach in which institutional ethnography borrows from design sociology. Although mapping is a core component of institutional ethnography, previous research highlights opportunities to further develop mapping techniques as both an analytical tool and a means of presenting research findings. Design sociology is an emerging interdisciplinary field that merges sociological inquiry with design methodologies, offering creative tools for analyzing and visualizing complex social phenomena. The article builds on a project conducted in the elderly care sector, illustrating how design-based approaches can bring caregivers' everyday experiences and invisible work to the forefront while revealing systemic challenges. Utilizing design sociology, the study broadens the methodological repertoire of institutional ethnography by introducing new strategies for analysis and communicating research findings. This interdisciplinary framework offers opportunities for mapping and visualizing how people's experiences and activities are structured by larger institutions and structures.

Noting a disconnect in the percentage of Canadians and Americans who believe in a soul (75.37% and 84%, respectively) versus those who believe in an afterlife (47.64% and 57.04%), we explore the variables that are correlated with soul belief to better understand how people from these two countries may be conceptualizing the soul. Based on quota samples of just over 1000 individuals from each country, we find that religiosity is not a consistent predictor of believing in a soul, that Christians are more likely to believe in a soul than are those from other religions and the nonreligious, and that holding other supernatural beliefs (e.g., reincarnation, miracles, etc.) increases the odds of believing in a soul. But we also find that there are individuals in both countries who hold no supernatural beliefs yet report believing in a soul, which suggests that what is meant by "soul" is not exclusively supernatural but rather that the term "soul" is evolving in light of changing and declining religiosity in both countries.

Since his election as leader of the Conservative Party of Canada (CPC) in 2022, Pierre Poilievre has been associated with populism in media and political discourse, with implicit and explicit comparisons to Donald Trump. This article investigates the validity of such assessments by applying "complex" theories of populism, which conceptualize populism as an interplay of ideology, communication style, and organizational strategy. Drawing on a qualitative content analysis from the 2022-2025 period, we examine the extent to which Poilievre adopts populist repertoires or reflects continuity with Canadian conservatism. The findings suggest an uneven picture: while his core ideological and policy positions remain largely rooted in Harper-era neoliberalism and law-and-order priorities, Poilievre's communication style-marked by anti-elite rhetoric, heightened depictions of societal crisis, and combative messaging-reflects a discernible populist turn. Organizationally, Poilievre maintains CPC structures but seeks to reshape them through stricter party discipline, outsider narratives, and unmediated digital outreach strategies that antagonize traditional media. Beyond the Canadian case, the article contributes to theoretical debates by operationalizing a multidimensional framework for the analysis of contemporary populist politics.

In the wake of widespread disruptions to employment, schooling and childcare early in the COVID-19 pandemic, fathers’ share of domestic labour increased. Drawing on Canadian survey data from August/September 2021, we investigate whether this was a harbinger of lasting change. We find that dual-earner parents of young children continued to report modest increases in father involvement in housework and childcare. However, first-wave household employment arrangements that initially boosted father involvement were not associated with sustained increases a year and a half later. Persistent change only occurred when such arrangements prevailed in later pandemic phases, that is, when fathers continued working from home while mothers returned to their workplace. Likewise, school/care closures, most widespread in the first wave, had no lasting impact on fathers’ share of childcare tasks or responsibilities. Our findings highlight the importance of longer timeframes and couple-level employment data to assess pandemic impacts on gender divisions of labour.

The literature on concerted cultivation describes how higher-class parents reproduce their social class standing in their children by engaging in 'cultivating' parenting practices. I use Latent Class Analysis and multinomial logistic regression applied to survey data from Canada to inductively uncover distinct approaches to parenting and then determine whether they are reflective of parental social class. The uninvolved parenting approach is characterized by the absence of any of the cultivating attitudes or practices included in the study. The low aspirations parenting approach includes low expectations for the children but positive parent-child interactions and ensuring that the children successfully complete their homework. The demanding parenting approach involves high aspirations for the children, saving for the children's postsecondary education and enrolling the children in extracurricular activities but spending little time involving themselves in their children's homework or talking with their children about school-related issues. The involved parenting approach encompasses nearly all of the cultivating attitudes and practices included in the study. The uninvolved approach tends to be adopted by lower-class families, the demanding and involved approaches tend to be adopted by higher-class families and the low aspirations approach is situated between these positions.

Gender segregation is a persistent form of labour market inequality, though patterns differ across time and economic sectors. Focusing on the care economy and the technology sector, we examine longitudinal trends in gender distributions for educational credentials and occupational participation. This sector-specific analysis reveals two polarized patterns of gender segregation. In market-based care activities, labour force gender imbalance is intensifying even in the face of labour shortages. Fewer men are found in most care and communal fields of study and occupations. In the technology sector, and despite concerted efforts to improve gender balance, little change has occurred in the share of women in computing, engineering, and physics. This lack of gender change in key subfields of the technology sector is, however, often obscured by women's increasing prominence in the biological and life sciences. While there has been a historic erosion of gender segregation in Canadian schooling and the labour force, the current extent of segregation remains high, and its erosion has not only stalled in the technology sector but also in the care sector, where gender imbalance is seriously worsening. In both sectors, gender-responsive recruitment is essential, but recruitment must be nuanced and targeted to specific fields of study and occupations.

Scholarship generally assumes the closet is a place of safety from the perceived risks associated with coming out. However, this overlooks its function as a source of violence, particularly for those belonging to multiple marginalized communities. Drawing on 40 qualitative interviews with second- and 1.5-generation queer South Asian women (QSAW) in Canada, this article offers a re-theorization of the closet as a dual site of safety and violence. My findings show that the convergence of sexual expectations of coming out with ethnic demands of staying closeted exacerbates QSAW's vulnerability to violence from family, the LGBTQ+ community, and intimate partners, who use violence as a tool to enforce, contest, and exploit the closet, respectively. Ultimately, the results stress the dangers of pressuring QSAW to come out to their parents. The findings are significant for understanding the intersectional complexities of the closet.

The COVID-19 pandemic marked a significant shift in the landscape of social assistance in Canada, as emergency support became more widely accessible. Faced with the prospect of rapidly distributing aid during an international crisis, this study draws on interviews with 19 volunteers from an emergency food program in Vancouver's Downtown Eastside to explore how they determined which free food distribution strategies were appropriate. Findings show that decisions were shaped by cultural assumptions about deservingness and moral worth. Specifically, volunteers compared traditional food bank lineups, which were seen as stigmatizing and dehumazing, to the at home delivery service they implemented, which was considered more dignified. The decision to enact this free food distribution strategy also aligned with the neighborhood's ethos of social solidarity. By foregrounding how volunteers navigate moral judgments in their roles, this study contributes to broader sociological debates about the distribution of social assistance and the everyday moral labor involved in volunteer work.